‘Religion in Britain: Challenges for Higher Education.’
I have chosen two topics from the text, the ones that resonated with me the most: Multiculturalism from paper one and Religion and dissent in universities from paper two.
The text thoroughly discusses multiculturalism and its evolution. From initially being associated with the social movements and identity politics of gender, race, and sexuality in the 1960s, it has since expanded to include the accommodation of post-immigration ethno-religious minorities in the public space. This is characterised by an active support for cultural differences, discouragement of hostility, and the re-making of public spheres to include marginalised identities. Despite the term ‘multiculturalism’ being unpopular, especially in the context of international Islamist networks of terrorism, the multiculturalist sensibility—meaning the recognition of differences as worthy of equality and respect—remains intact, albeit extended to include religious groups.
The second text also delves into the complexity of religious diversity and the role of religion in public spaces, such as universities. It highlights that religion has often been both a source of dissent and a basis for pushing forward free speech doctrines. Furthermore, it explains how religious understanding informs views on topics like gender and sexuality, making them prominent areas of dissent within academic environments.
I can think of one question/provocation; the text suggests that religious identities like being a Muslim are “chosen beliefs”, and, therefore, might need or ought to have less legal protection than ascribed identities like gender and race. This perspective may provoke some questions or debate. For instance, how can multiculturalism evolve to accommodate religious differences further, especially considering that religion, like race or gender, is often not chosen but inherited at birth? This prompts a broader conversation about the intersectionality of identity and how multicultural policies can adapt to reflect this complexity.
Kwame Anthony Appiah Reith lecture on Creed.
The 2016 Wreath Lecture series on identity was indeed enlightening. Kwame Anthony Appiah’s lecture laid out the complexity and dynamic nature of identity, discussing its various influences – from national and cultural backgrounds to religious beliefs. Interestingly, he challenges the conventional notion of religious identity as solely belief-based, emphasising its communal and practice-oriented dimensions. The podcast critically examines our often-oversimplified interpretation of religious texts, highlighting how they require interpretation and reinterpretation over time, adapting to evolving social contexts. This narrative encourages a richer understanding of identity, recognising it as a multifaceted construct continually shaped by intersecting personal histories, societal contexts, and beliefs. Ultimately, it underscores the importance of questioning our preconceptions about identity, thus opening avenues for more inclusive and nuanced dialogues.
I was a Buddhist for 7 years
Holliday’s personal narrative depicts her experience within a Buddhist centre, emphasising a dissonance between spiritual ideals and actual practice. Initially enticed by meditation and community, her involvement deepened, but eventually, underlying issues became apparent. She confronted pervasive fundraising pressures, systemic sexism, and allegations of sexual misconduct. Disconcerting remarks reflecting casual racism further alienated her. The disparity between preached equality and observed hierarchy disillusioned her, leading to disenchantment with the organised religious structure. Holliday’s account elucidates the potential pitfalls of such spiritual institutions, including abuse of power and the exploitation of faith, fostering a newfound scepticism towards organised religions with colonial underpinnings.
Reflection about faith in the classroom:
To implement a more inclusive approach to different faiths in a music production course, it is essential to create an environment that fosters respect, understanding, and appreciation for religious diversity. One way to achieve this is by incorporating discussions and activities that encourage students to explore the intersection of faith, race, genre and music. This can involve inviting guest speakers from various backgrounds to share their perspectives on how music is intertwined with their beliefs and practices.
Additionally, it is crucial to provide students with resources and materials that highlight the rich musical traditions of different faiths. By exposing students to a wide range of musical expressions, they can gain a deeper understanding of the cultural significance and spiritual dimensions of music across different communities.
Furthermore, creating a safe space for open dialogue is vital. Facilitating discussions on the challenges and opportunities that arise when working with diverse faiths in music production processes can help students navigate potential sensitivities and address any misconceptions or biases. Encouraging students to share their own experiences, beliefs, and questions can foster a sense of empathy and promote mutual understanding among classmates.
Lastly, instructors should be mindful of any potential conflicts that may arise due to religious observances and provide flexible arrangements to accommodate students’ needs. This may involve scheduling studio sessions or rehearsals at times that consider religious holidays or providing alternatives for students who may have dietary restrictions due to their faith.
These could be some strategies we need to consider to implement in our classrooms. They can become a space where students can explore the diversity of faiths and their relationship with music and the production of records, fostering a more inclusive and culturally sensitive learning environment.
In regards to you conclusion on the ‘Religion in Britain: Challenges for Higher Education.’ I agree that there should be a wider conversation when talking about complexity religion. Whether students choose different symbols/dress, whether their religion is visible or invisible to the outside world at first we must understand and respect those layers. Not to say that we must know it all but that we must be willing to be open to hearing different diverse perspectives.
I like your remark, ‘I can think of one question/provocation; the text suggests that religious identities like being a Muslim are “chosen beliefs”, and, therefore, might need or ought to have less legal protection than ascribed identities like gender and race’. I agree beliefs aren’t always ‘chosen’ as children are immersed in the religious identity. Even when the day comes, and a child knows they can now ‘choose’ their beliefs, they cannot erase their time within their inherited religion. We don’t shake off those formative years and I have to think, some identification continues to exits. And therefore, religion can be complex experiences for people.